strenuously cheerefully and watchfully In setting downe whereof there are two things first A Transition secondly An Exhortation The Transition And that not Bezaes Idque nor Chrysostoms Praesertim referring it to the eight verse of this Chapter as an enforcing of the dutie of loue to our neighbour as Piscator but rather the ancient Et hoc so that we do not with Aquinas construe it with tempus or M. Caluins Hoc etiam supplying Edico out of the third verse of the twelfth Chapter or Paraeus his Insuper or if you will Ad haec Praeterea in English Moreouer or Besides or Furthermore I say that now it is high time to awake out of sleepe I take this verse then to be as a Preface to that which followes though it may also be a conclusion of all that is before from the beginning of the twelfth Chapter for watchfulnesse is necessary to the duties precedent and that which followes is referred vpon occasion of these words So that this verse may be likened to Noah who saw the old and new world or to Ianus whose two faces beholds the old and new yeare or to Christ who is the end of the law and the beginning of the Gospell In the Exhortation we haue two parts The Dutie exhorted vnto and the Reason The Dutie It is now high time to awake out of sleepe High time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the houre of waking a short part of time being named to signifie that wee must speedily awake and not lose a minute To awake The Greeke word signifies more namely to arise which is best here and to be necessarily vnderstood if we translate awake for many awake who rise not The Drunkard common Swearer c. are awake sometime they know they doe euill and vnderstand admonitions but they lye still in their sinnes and arise not now the intent of Paul is that we should awake and arise too that is to stand vp from the dead as he speaketh elsewhere Ephes 5.14 Out of sleepe Sleepe is two fold so properly called and Metaphoricall the first is of the body only for the soule sleepeth not and it is that naturall rest which God hath appointed for the refreshing of the dissipated spirits and the preseruation of wearied Nature Metaphoricall sleepe is either of the body or of the soule That of the body Olli dura quies oculos ferreus vrget Somnus Virg. Aen. 12. is Death often called in the Scripture Sleepe Iron sleepe as the Poet called it That of the Soule and it is either the Sleepe of sinne noting an vnregenerate estate or somnus inertiae the sleepe of sloath when hauing receiued grace wee begin to drowse in the duties of godlinesse this last is here meant for hee writeth to beleeuers who somewhat began to be remisse in holy duties So is it said of the mightie men of the hoast of the Ammonites and Moabites in the dayes of Iehoshaphat or of the hoast of Sanecherib in the dayes of Hezechiah They haue slept their sleepe that is they haue languished and fainted not hauing any heart to repell dangers Psal 76.5 The Reason is from the consideration of the time knowing the time Time that is opportunitie of time fit and seasonable time As men when they call vp their seruants vrge them because the Sunne is vp so Paul requires that wee should considering the season the more earnestly apply our selues to our duties This time is set forth by a comparison the time of faith receiued and begunne compared with the time of faith continued and encreased Now is our saluation nearer then when wes beleeued Saluation Not Christ incarnate nor saluation begunne in the remission of sinnes but eternall life which is the reward of faith vnto the which we are now nearer then when we first beleeued and therefore should be the more liuely in pressing toward the same The longer we professe the Gospell Doctr. the more strong in faith and zealous in godlinesse we ought to be Hebr. 5.12 Paul reproues the Hebrewes because they profited not according to their standing and Hebr. 11.32 he vrgeth them to constant enduring and patient suffering of persecution from the remembrance of their courage in the dayes of their first Illumination then they endured a great fight it were a shame now to faint and play the cowards The time of grace is no time of sleeping but of waking Vse 1 and labour Now lay hold now if euer get some thing for hereafter some faith and grace which may helpe and stand vs in stead in the euill day The Merchant obserues carefully the best time of buying in his fraught and then bestirres him The Husbandman in haruest time riseth early calleth his people together and away for it is good to take faire weather while it lasts Now is our haruest let vs be gleaning something The Sheplieard in Lambing time watcheth his flocke as Iacob did Labans let vs now watch to saue our soules Many when they come to heare the Word and to prayers then begin to nod Is this a time of sleeping for shame awake Ganst thou not watch one houre Lose not the pretious time of Repentance Non enim in tempore vtiliter viuitur Aug. Probae Epist 121. c. 7. nisi ad comparandum meritum quo in aeternitate viuatur Hee spends his time vnprofitably who gets not some grace whereby hee may liue in eternity said Augustine Our Aduersary the Diuell sleepes not The souldier that is asleepe when the enemie is come hath his throat cut Vt iugulent homines surgunt de nocte latrones Vt teipsum serues non expergisceris If the good man of the house know at what watch the theefe would come he would surely watch and not suffer his house to bee digged thorow Matth. 24.43 Besides our time is short all the time of grace is but an houre and an houre is soone out cito pede praeterit aetas said the Poet Qui hodiè habemus horam nescimus an cras habuerimus vitam Wee which haue an houre to day know not whether we shall haue a life to morrow said Anselme Anselm in loc Seuen times passed ouer Nabuchadnezzar Dan. 4.25 that is he liued seuen years like a beast but many among vs haue liued seuen yeares twice or thrice told like beasts and yet remember not to make vse of the time that remaines to turne vnto the Lord. Many of vs haue but a minute or two remaining let vs vow not to giue sleepe to our eyes nor slumber to our lids till we haue found fauour with the Lord and grace to helpe in the time of need Here is a commendation of godlinesse Vse 2 He that beleeues his saluation is euery day neerer then other as a wicked mans damnation is neerer and neerer let this encourage vs Thou meetest with many discouragements but behold the kingdome of heauen is at hand This reproues them which begin well Vse 3 but after grow sleepie and sluggish Hony at
is it to liue licentiously to the dishonour and offence of God Here are to be reproued such who pretend Christian liberty Vse 5 that they may abuse the gifts of God to their lusts Many offend in the excesse and vanity of apparell when they are reproued they say all stuffes colours c. are indifferent But thou must know that when thou doest proudly and luxuriously vse the creatures of God then they are vncleane to thee not by their owne fault but by thine who abusest them In the word wee finde them reproued who laugh Luke 6.25 who haue musicke at their feasts c. Esay 5.12 and yet neyther doe we find laughing forbidden nor musicke in the Scripture but to wallow in delights and to haue our mindes drunken and besotted with these things is farre from their lawfull vse Where the minde is composed to sobriety there such things are to vs pure but where moderation is wanting course fare and homely attire is too much Whether therefore wee fare meanly or plentifully be attired homely or costly let vs all know that wee are maintained by God that we should be the more expedite and chearfull in in his seruice VERSE 22. Hast thou faith Haue it to thy selfe before God THe second obiection of the strong is taken away in these words and so to the end of the Chapter Wee haue then to consider the Obiection and the Answer to it The Obiection is thus framed Hee that hath faith must not dissemble it but publiquely professe it But I haue faith saith the strong Christian Therefore c. To this Paul answers of which his answer are three parts 1. a Concession 2. a Correction 3. a Direction The Concession and Correction are in these words Hee granteth the Minor but correcteth and denyeth the Maior The faith here spoken of must not alwaies be shewed it is enough if wee haue it within before God There is some difference in the Copies about the pointing of these words but because it nothing varies the sense wee passe it ouer Hast thou faith I preferre to reade it with an Interrogation as fitter to beate downe the stoutnesse of the strong Faith is not here meant of iustifying faith for that hates nothing more then to be hid He that beleeues with his heart must confesse with his mouth and also shew his faith by his workes A dumbe or lame faith in this kinde will not profit vs. Faith here signifies knowledge and perswasion of our Christian liberty Of which before Verse 5. and 14. called knowledge 1 Cor. 8.7.11 Haue it to thy selfe before God This Correction is set downe in manner of a precept The precept Haue faith to thy selfe A reason is added Before God In the precept is the duty Haue faith and the manner to thy selfe Haue it It is necessary thou shouldest know thy liberty giuen by Christ To thy selfe within in thine owne conscience make no ostentation of it Let it be enough that thy conscience is edified and sustained by this faith Thou art not troubled trouble not thou the Church nor destroy thy brother This agrees not with the nature of faith Before God This reason is taken from the danger of vndiscreet manifesting our faith about indifferent things as if he should say If thou so doest thou shalt answer it before God at the day of Iudgement Or rather it is taken from a chiefe end of such faith which is to pacifie the conscience before God before God being here opposed to before men As if he should say This faith is for thy owne vse and benefit though men know it not it is sufficient if thou be at peace with and before God in that which thou doest The faith and knowledge of Christian liberty in things indifferent is not alwayes to be manifested and declared by practice It is the scope of this Chapter and of 1 Cor. 8. and a part of the tenth Aquinas giues an instence of it in Mariage A man knowes that hee may lawfully marry yet hee is not bound to manifest this is knowledge by taking of a wife Haue faith Vse 1 It is necessary for all Christians soundly to know the doctrine of Christian liberty in things indifferent Such knowledge must be had and indeed the ignorance of it is the cause of much distraction in our mindes and of much vnpeaceable liuing with our brethren Haue faith to thy selfe Vse 2 Christian liberty consists more in the knowledge of it then in the vse and actuall possession Haue it to thy selfe before God If thou be wise Vse 3 thou shalt bee wise for thy selfe saith Salomon So Prou. 9.12 haue thy faith for the benefit and comfort of thine owne soule before God Many are the worse for their knowledge as they are for their wealth they vse their knowledge to quarrell and contend troubling by their vnprofitable iangling the peace of the Church Better it were for such that they had lesse knowledge Many haue knowledge and are quiet enough but they liue brutishly their damnation is the greater Be not a loser but a gainer by thy knowledge Vse 4 Before God Our greatest care should be to haue a quiet conscience before God Wee must as Paul did Acts 24.16 exercise our selues to haue a good conscience and void of offence before men but specially before God Thou thinkest it may be well of thy selfe but what doth God thinke of thee thine owne hearts is deceitfull Thou art esteemed or reproued before men but examine how thou standest before God Vaine is the breath of men but Gods approbation is an hauen against all stormes For hee is approued or reproued whom God commends or disallowes VERSE 22. Happy is he which condemneth not himselfe in that thing which he alloweth IN these words begins the third part of Pauls answer which is a direction containing two Aphorismes or short pithy sentences the one directing the strong which is in these words the other directing the weake in the next Verse In this sentence are two parts to be considered the Subiect and the Predicate The subiect in these words Hee that condemneth not himselfe in that thing which he alloweth The predicate is happy In the subiect the person capable of this happinesse is described by the effect denyed condemneth not himselfe Where we haue the action condemneth the obiect personall himselfe Both these amplified from the generality He this indefinite being equipollent to a generall and from the obiect reall the thing about which he condemneth not himselfe in that thing which he alloweth Hee that condemneth not himselfe For the variety of the signification of the Greek word which signifies to iudge as well as to condemne this Aphorisme is diuersly applyed Some say that Paul here strikes the weake Chrysost telling him that he is blessed and happy if he cease iudging of others yea if he iudge not himselfe to be iustified or more righteous for his abstinence Caiet Others Sarcerius Happy
The grace of God hath appeared teaching vs to deny vngodlinesse c. 1. Ioh. 2.8 Euery man ought to manifest his regeneration Vse 1 by the light of his life nay it will be so if once enlightned there will be as much difference from our former estate as between light and darknesse if once grafted into Christ our fruit will bee so changed that there will be as much difference from that which was as betweene the faire and sweet fruit of Paradise and the most bitter Coloquintida Euery thing doth agree performam worke according to and by the forme fire will heate if it bee fire and light will dispell darknesse if we haue receiued grace our conuersation and whole behauiour will be gracefull If we say that wee haue fellowship with him who is the light and walke in darkenesse we lye and doe not the truth If thou beest ordâ—narily drunke if thou delightest in vanitie art a common blasphemer c. there is no light no grace Esay 8.20 To the law and to the testimony if they speake and do not according to this word it is because there is no light in them We must cast off euill with hatred to it Vse 2 and put on goodnesse with delight in it Many will spet at the naming of the Diuell and say they defie him but hast thou cast him out of thy heart Many will say they cannot abide hypocrisie dissembling malice slandering pride c. which yet continually practise such things when thou hearest or seest euill as swearing drunkennesse c. doth thy heart rise against such euils for the true hatred thou bearest to them and in this hatred dost thou abandon the workes and workers of such darknesse If so this is a good signe Many will commend the Word but if the Preacher come home to their conscience and tell them of their beloued sinne they will storme and rage many will commend sobrietie chastitie humilitie patience but put thou them on and weare them Put on the Armour of light Where there is vse of armour Vse 3 there is some feare of danger yet if there come danger blessed be God that we haue Armour A godly man is armed from top to toe Satan may buffet him but destroy him he cannot for he is armed in proofe Miserable is the vnregenerate man for hee is both blinde and naked how easily are such assaulted wounded and in body and soule destroyed by Satan Let vs put on the armour of light and for as much as Christ hath suffered for vs in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arme your selues with the same minde namely to cease from sin 1. Pet. 4.1.2.3 and to liue the rest of our time not to the lusts of men in lasciuiousnesse excesse of wine c. but to the will of God VERSE 13. Let vs walke honestly as in the day not in rioting and drunkennesse not in chambering and wantonnesse nor in strife and enuying LEt vs walke honestly as in the day Concerning the coherence of these words with them before there is some difference without any damage of the sense Some make it a new argument ab honesto Pet. Mart. Gryneus which certainly is of great force with them which haue not put off humane sense Some from the end of casting off and putting on of which in the twelfth verse Sarcerius translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by two words sic vt in English so that thus the vulgar and our other translations not well The truest reading is as it is here from his Maiesties translation and so the first part of the verse yeeldeth vs an exhortation which is another from that in the twelfth verse in words but not in sense The duty required in this repeated exhortation is Honest walking where is the action walking the manner honestly and this amplified from the consideration of the time as in the day Let vs walke to walke with the Apostle is to liue the effect or signe of life put for life it selfe and so the Commandements are called a way and our obedience a walking therein there are diuers Analogies here of the which I haue written somewhat vpon the eight Chapter of this Epistle vers 1. All our thoughts words deeds whole behauiour must be honest and so to bee must bee our delight and wee must daily goe forward therein Honestly honesty is taken sometimes in our ordinary speech for chastity and so here but this is but a part of the sense Sometimes for faithfulnesse so we say an honest man that is a faithfull and iust dealing so here also but this but in part the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in a good fashion implying all comely and commendable carriage The Adiectiue is somewhere translated Act. 13.50 Honorable The Iewes stirred vp many deuout women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honorable and this excellently fits here and the Ciuill Lawyers oppose honest to vile and base let vs walke honestly honorably according to the credit of our place and calling The Syrian Translation reades modestly Beza compositè orderly fitly as you would say in print The Vulgar and Master Caluin Tit. de Zelo â—â—ore post medium decently and so Saint Cyprian read this place Pareus expoundeth it by Pauls three aduerbs Tit. 2.12 soberly righteously and godly As in the day for our night apparell any thing though patcht and homely will serue the turne but in the day comelinesse requireth that wee should bee more handsomely attired When a man is to goe abroad among his betters especially he brusheth and trimmeth vp himselfe The Husbandman whilest he goeth to plough and cart is clad it may be in lether but at another time his garments are very neate and trimme hee hath his worke-day and his holy-day apparell So because it is now day with vs and that we walke before men and Angels we are sutably to be fashioned and arrayed and in as much as very day is holy-day with a true Christian and euery place as the Church to him therefore he is to walke thereafter Euery Christian must haue a speciall care ouer all his behauiour that it be honest and such as becommeth the Gospell Prou. 4.25 Doctr. Let thine eyes look right on and let thine eye-lids look streight before thee 26. Ponder the path of thy feet and let all thy wayes be stablished or ordered aright 27. Turne not to the right hand nor to the left remoue thy foote from euill Ephes See that yee walke circumspectly accurately 1. Thess 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That yee malke honestly according to the Word in this place A Christian must be walking Vse 1 to stand still and idle is reproued Matth. 20.3.6 An idle man falls into pouertie and a man that giueth himselfe to ease into diuers diseases Bee walking that thou mayest expell noxious humours When Dauid began to take his ease hee began to bee ouer-growne with lustfull affections If the husbandman be not
Professour against Professour who getteth thereby Not Wee but Satan but the Papists to whom wee haue giuen this staffe to smite vs with namely our Contentions Striue not for this were to sinne grieuously as we may see by the companions of strife here which are of the blackâ—st iniquities Striue not for that sheweth thee to be a carnall man 1. Cor. 3.3 yea if thou gloriest that thou beleeuest Iames 3.14 thou lyest against the truth saith Saint Iames. If thou wilt needs striue striue to do good to enter in at the straite gate to master thy corruptions c. Abhorre Enuie Vse 2 It is a diuellish sinne and commeth from hell The Diuell is called the Enuious man Matth. 13.28 hee enuied our first parents and so brought them vnder the power of death Through enuy of the Diuell came death into the world Wisd 2. vlt. saith the Author of the booke of Wisedome and Saint Iames saith That the wisdome which sheweth it selfe in strife and enuie is earthly sensuall and diuellish Iames 3.15 It is one of the torments of hell Luke 13.28 There shall be weeping and gnashing of teeth when yee shall see Abraham Isaak and Iacob and all the Prophets in the kingdome of heauen and your selues thrust out saith Christ to the Iewes now gnashing of teeth is a token of enuy It is to be hated because it is the fore-runner of blood witnesse Abel and Ioseph also whom the enuy of his brethren had murthered had not God specially hindered it witnesse our blessed Sauiour whom the Iewes deliuered for enuy Matth. 27.18 as Pilate knew very well Enuy opposeth the Prouidence of God grieuing that God should dispose of his blessings as he doth Enuy is contrary to such things which most commend a man as Mercy and Charitie It is a most vniust sinne for it is offended with nothing but that which is good and the more it is the greater is the enuy and the offence as the brighter the Sunne shineth the more are weake and sore eyes offended And it is a most iust sin Iustius Inuidia nihil est c. Horat. Cypr. serm de Liuore Prou. 14.30 because it excruciateth and gnaweth vpon the heart of him that enuieth as a moth breeding in the garment consumeth it and as rust eateth and fretteth the yron so Enuie is the rottennesse of the bones Socrates said is was serra animae a saw to torment the soule An enuious man is more vnhappie then other sinners for in other sinnes there is some pleasure though carnall in enuie nothing but griefe and torment He is doubly miserable more then other for other men are troubled onely for their owne euils the enuious man is also vexed for other mens good things It is a generall sinne raigning among Souldiers Courtiers Schollers Citizens Tradesmen Country-men among all It discouereth the enuious man to be in goodnesse farre inferiour to him which is enuied It destroyeth friendship Cleobulus Basil ser de Inuidia Greg. Mag. l. 6. Moral in fine the comfort of mans life and therefore a wise man was wont thus to aduise to take heed of the trappes of enemies and of the enuy of friends The most effectuall remedy which the Fathers haue obserued of this foule euill are the contempt of the glory of this world and of all earthly things and the loue of the glorie of God and of heauenly things For pride breedeth enuie if pride therefore were mortified enuy would vanish and hee that contemneth all earthly things cannot for them enuy his neighbour no more then we enuy a begger for his ragges or a Lazar for his sores Enuy is for things at least deemed excellent and worth the hauing by which wee thinke our neighbour aduanced and our selues disgraced And he that seeketh Gods glory and heauenly things will reioyce when God is honored in his neighbour as well as in himselfe desiring that he may be glorified in all Let vs bewaile the want of goodnesse which wee see to be in others and striue to attaine it and to imitate them VERSE 14. But put yee on the Lord Iesus Christ and make not prouision for the flesh to fulfill the lusts thereof IN these words is the Affirmatiue part of the Exposition of Honest walking To walke honestly is to put on the Lord Iesus Christ Vnder which phrase is emphatically comprehended sobrietie temperance chastitie continencie peace loue and whatsoeuer vertue is requisite to a Christian conuersation Neither doth hee follow his former manner of speaking saying Not in rioting c. but in putting on the Lord Iesus but deliuereth this part in the manner of an Exhortation for more force In this we haue two parts First the dutie exhorted vnto in the first part of the verse Secondly an Amplification in the last But put yee on the Lord Iesus Christ. In these words is the Dutie wherein are considerable The Act Put on the Obiect The Lord Iesus Christ The Lord Iesus Christ These titles describing the second Person in the most sacred Trinitie who was annointed to be our Sauiour redeeming vs by his blood and therefore of right our Lord and Master are expounded in the Catechisme and therefore I passe them ouer here Put yee on This phrase is figuratiue wherein Christ is compared to a Vesture and our obedience to the putting of it on Christ is our Vesture two wayes as our Satisfaction and as our Sanctification as the Cause of our Saluation and as the patterne of our life Wee put him on as our satisfaction when we beleeue of which principally is that Scripture Gal. 3.27 As many as haue beene baptised into Christ haue put on Christ As our Sanctification when we follow his example resemble him and are conformable to his holy life and this is chiefly meant here though the other not excluded As it was meate and drinke to him to doe his Fathers will Iohn 4.34 so ought it to be to vs. This phrase is frequent in Paul and he is much delighted with it commending Loue and other vertues vnder such manner of speaking vnto vs as Coloss 3.12 seq For the graces of Gods Spirit will beautifie vs more and set vs forth then Iewels chaines of gold or any rich garments As all Samsons strength was in his haire so our strength is in Faith but our beautie is in holinesse and in vertue Put on Christ so put on the new man Ephes 4.24 a kinde of speaking taken from a rite or ceremony antiently euen in Saint Pauls time vsed in Baptisme Beza schol in ca. 3. ep ad Gal. v. 27. as M. Beza acknowledgeth when persons baptized by dipping or putting their bodies vnder the water did either put on new garments or their owne quasi nouis as new as he speaketh But all Antiquitie witnesseth that such garments were white so doe these verses signifie Candidus egreditur niueis exercitus vndis Atque vetus vitium purgat in amne nouo
And whereas some haue alledged that Christ sate it is friuolous for suppose it should be granted which I verily thinke hee did not at that time how weakly doth it follow Christ sate when hee deliuered the Bread therefore wee must sit when we receiue it But many haue thought that Christ did receiue the Supper with his Apostles which is absurd to imagine 2 The Papists who teach doubting 3 All our profane people among vs for what faith can there be in committing drunkennesse c. Nay such things are contrary to faith and good manners They doubt not but they know that these things are vnlawfull and yet they doe them To doe a thing indifferent doubting is damnable but not to doubt of euill and yet to doe it is a thousand times more damnable Let vs beleeue and liue according to the Word The three last verses of the sixteenth Chapter are here placed in some copies and here added and expounded by Chrysostome but we leaue them to their more due place A PLAINE EXPOSITION VPON THE FIFTEENTH CHAPTER OF THE EPISTLE OF Saint PAVL to the Romanes IN the thirteene first verses of this Chapter is the third part of the Explication of the Admonition deliuered in the first verse of the fourteenth Chapter This third part is a Repetition of the said Admonition whetted on with new Arguments and so tempered with Apostolicall sweetnesse accustomed that it might be the more effectuall as no doubt it was to reconcile the minds of the strong and weake among them and to reduce them to concord and vnity which is the summe The Method is this In the first verse there is a generall Admonition in the rest a Confirmation by diuers reasons VERSE 1. Wee then that are strong ought to beare the infirmities of the weake and not to please our selues THis Admonition I call Generall because it not only concerneth the strong and weake in the Particular of Christian Liberty but comprehendeth the dutie of all strong to all weake ones In it we may consider the Summe of the Admonition and the Amplification The summe is that the strong must beare the infirmities of the weake and not please themselues In this are the Dutie and the Persons The Dutie set downe Affirmatiuely To beare the infirmities of the weake and Negatiuely not to please themselues The Persons are two First which ought to performe this duty and beare secondly which must be borne withall The strong must beare with the weake Strong There are some strong in their owne opinions strong in errors but this is weaknesse Esay reporteth of some who haue great strength to poure in wine and strong drinke Esay 5.22 but this is wickednesse But here strong is taken in a good sense strong in faith in knowledge in grace who haue receiued a greater measure of any good gifts naturall or spirituall then others Weake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are opposed to the strong and are such which haue but a little faith knowledge vnderstanding to iudge of matters in question which medling with controuersies are easily drawne away which ouershoot themselues in rash iudgement such of whom Paul speaketh 1. Cor. 3.2 and Heb. 5.13 Babes that had need of milke such as haue small power to withstand temptations and to subdue rebellious affections generally such as are weake in body or minde To beare with the infirmities of the weake That is to beare at their hands their rash censures their inconsiderate carriage till they may be better instructed and grow stronger as a father with his childe or a man with his sicke friend not to disdaine him and laugh him to scorne for his weaknesse Not to please themselues That is not to giue themselues only satisfaction but to endure something though displeasant that we may doe our brethren good The Amplification is from diuers circumstances 1 From the person of Paul Wee not only Apostles or Ministers as some would put off this duty only to them but in generall we that are strong whosoeuer nor doth he speake ambitiously he might truely put himselfe in the number of the strong for who so strong as Paul But hee saith Wee putting himselfe among the rest as an Example 2 From a Debt or Duty wee ought Wee vse to say that Must is for God and the King God requireth it as a debt to bee paid Wee ought hee saith not It were good or conuenient that yee did beare c. But wee ought not leauing it at our choise but imposing a necessitie of performance 3 From the Cause of this duty because strong God giueth to some more strength then to other for this cause that they may beare with the weaker as riches to some that they may releeue the poorer c. so the bones in the body beare vp the weake flesh and the principall pillars in a building the weaker parts thereof and the Nurse her little childe 4 From a figuratiue setting downe of the Affirmatiue part of the Duty must beare a metaphor taken from Porters which carry other mens burthens and as by the Porters strength and paines the owner of such burden is eased so must the strong so beare the infirmities of the weake that they may ridde them of them they must tollere take them vp and take them away the end of the action being here implyed 5 From a figuratiue description of the ignorance rash iudgement c. of the weake they are called infirmities sicknesses diseases as wee beare with the waywardnesse of a sicke man so wee ought with weake Christians 6 From an Opposition of the cause of the contrarie Not to please our selues for the cause why wee beare not with infirmities of our brethren is because wee are loath to bee troubled wee loue our owne ease more then their good wee onely seeke to please and content our selues The stronger must beare with Doctr. and tolerate them which are weake Galath 6.2 Beare yee one anothers burthen as ignorance hastinesse c. 1. Thess 5.14 Support the weake The strong are to bee admonished to vse indulgence toward the weake Vse 1 not presently to cast them out for their weaknesse they may be strong thou also thy selfe wert weak Burthens are troublesome I confesse but charitie will make it easie Act. 13.18 God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did suffer and beare with the manners of the Israelites fortie yeares in the Wildernesse How did Christ many times beare the rudenesse of his Apostles nay he hath in our roome borne that insupportable burden of our sinnes and wholly eased vs of them wee then at his commandement ought to beare the infirmities of our brethren Let the husband beare with the wife who is the weaker vessell let the wise beare with the vnwise c. Doth thy brother erre in opinion Beare with him awhile if hee be not obstinate and instruct him the learnedest haue had their errours in this life wee know but in part 1. Cor. 13.9 Doth he erre in life
such complements which may take vp that time which ought otherwise to be bestowed 2 The other 2. Ioh. v. 10.11 If any come to you and bring not the doctrine of Christ receiue him not into your house nor bid him God speed For he that biddeth him God speed is partaker of his euill deeds An Hereticke and stubborne maintainer of false doctrine against the foundation is not to be saluted Polycarpus meeting with Marcion the Hereticke refused to salute him and when Marcion said Cognosce nos Irenaeus aduers Haeres l. 3. c. 3. I pray you take knowledge of vs Polycarpus answered Cognosco te primogenitum Satanae I know thee for an Impe of the Diuell Wee may pray for such but we may not familiarly salute them Thus much of the generall doctrine of Salutations now of the particular persons saluted The first whom Paul saluteth are a married couple Aquila and his wife Priscilla who are described in the third and fourth verses which description as the rest following containeth a commendation of them These are here described three wayes 1 By their Names which doubtlesse are from the Romane tongue the woman being here and elsewhere called Prisca in some copies but the Romanes very vsually called women by Diminutiues as Drusilla Petronilla Domitilla Tulliola so Priscilla either noting their loue to them or the softnesse of their sexe or their lesser stature There were other of these names but after them as one Aquila who of a Heathen became a Christian and of a Christian at length a lew who translated the old Testament into Greeke and thereby much peruerted the Scriptures Also there were diuers of the name of Priscilla some vertuous but one infamous namely one of the impure prophetesses of Montanus But these are that Aquila and Priscilla of whom we reade Acts 18.2.3 by nation a Iew borne in Pontus by occupation a Tent-maker 2 By their Helpe which they afforded Paul not onely in making of Tents for Paul was of that trade but in Christ Iesus that is in preaching the Gospell of Christ not that they preached but furthered the preaching many wayes priuately as occasion was offered Act. 18.26 as by Catechizing of Apollos and by protecting of Paul as it followeth in the next verse No man is so meane Obser but hee may be and ought to be a furtherance to the preaching of the Gospell If Parents and Masters would bring vp their children and seruants in the feare of God and vnder discipline it would be a great furtherance to a Minister Also priuate men by their prayers good life and liberalitie may much set forward the Ministery of the Word 3 By their loue to Paul set downe by an infallible token of it which was that for his life they laid downe their owne neckes Greater loue can no man shew then to venture his life for his friend This is amplified by Pauls thankefulnesse and the Churches to them for it When or where or in what manner this was done is no where set downe that euer I read It is supposed to haue bin either at Corinth or at Ephesus in both which places Paul was in danger and they in his company Acts 18. and 19. There are three persons for whom we are to venture our liues Obser 1 For our Naturall parents for we receiue our liues from them 2 And most principally for the Father of the Countrey for the King or Supreme Magistrate 2. Sam. 21.17 as Abishai for Dauid for the King is more worth then ten thousand others 2. Sam. 18.3 3 For our faithfull Preachers being publike persons and such as may by their labours saue many soules Hearers owe themselues to their Pastors as Paul telleth Philemon Phil. 19. and their liues as in the example of Aquila and Priscilla They ought not then to rayle on and slaunder their Teachers neither ought they to defraud them of their due maintenance but they ought to submit to their godly admonitions Thou owest thy life to thy Teacher much more the reformation of thy wicked life at his admonition Paul giues thankes to them so doe all the Churches of the Gentiles also for Paul was the Apostle of the Gentiles and by his death they had had an vnspeakable losse We must giue thankes to God for his blessings Obser 1 also to the instruments by whose meanes God bestoweth them vpon vs. Singular examples of thankfulnesse are Dauid and Elisha the one enquiring for some of the house of Saul that hee might shew kindnesse to them for his friend Ionathans sake 2 Sam. 9.1 the other in studying how to requite the woman of Shunem 2 Kings 4.8.13 Gen. 40.23 On the other side Pharaohs Butler is an example of vnthankfulnesse though afterwards he acknowledged his fault Gen. 41.9 So is Ioash King of Iudah who vniustly caused to bee put to death the sonne of Iehoiada the high Priest which Iehoiada had saued his life and aduanced him to the kingdome For thus is it written 2 Chron. 24.22 Thus Ioash the king remembred not the kindnesse which Iehoiada had done vnto him but slew his sonne A people are bound to them who shew kindnesse to their Teacher Obser 2 VERSE 5. Likewise greet the Church which is in their house SAint Paul salutes the houshold of Aquila which he cals a Church for the priuate duties of Gods worship as prayer catechising reading the Scriptures c. performed therein and also for the good and orderly life of the family It is not like that Saint Paul meaneth the Saints which met there for the publique seruice of God by reason of the particular salutations of diuers of them following We ought so to gouerne our families that they may bee worthy to be called Churches Obser Adams house was called The face of God Gen. 4.14 And so did Abraham and Iacob Gen. 18.19 Gen. 35.2 Iosh 24.15 Psal 101. Acts 10.2 and Ioshua Dauid order their families Also Cornelius though a military man A house where there are no exercises of religion but where idlenesse lying slandering common swearing cursing are rife and where drunkennesse vncleannes and riotous liuing are ordinarily practised may bee called an assembly of Atheists a denne of theeues and lewd beasts and the Diuels chappell rather then Church of God As our bodies and soules so our families are to be consecrated to God as his holy Temples VERSE 5. Salute my welbeloued Epenetus who is the first fruits of Achaia vnto Christ EPenetus is here saluted and described three wayes 1 By his name Epenetus that is as the Greeke soundeth praise-worthy or laudable and doubtlesse his life was answerable to his name 2 By Pauls loue to him his welbeloued without doubt for his vertues 3 By his forwardnesse in Religion The first fruits of Achaia vnto Christ that is one of the first that in that countrey receiued the Gospell and gaue his name vnto Christ This is expressed by a speech alluding to the Leuiticall Law